The country is slowly becoming more like a "rainbow," according to a new book by Paul Taylor and Pew Research called "The Next America".

Taylor is also author of "Diversity Explosion" where he explains the need for (im)migrants for the U.S.

Community Village Sites's insight:

Defining Mixed

These groups are all mixed in their heritage.

Hispanic people are mixed by definition. Hispanic is not a race and Latin American countries have not had anti-miscegenation laws like the U.S. Most Latinos are part Amerindian mixed with some part(s) Spanish / Portuguese / Black.

Black people have been mixed with others since the founding of the U.S., sometimes by choice and sometimes by force (enslavement rape). Compare the common skin tone of African-Americans to the common skin tone of Africans from Africa.

Asian people have been mixing with others since anti-miscegenation laws have been abolished in the U.S.

Other people includes Native American (1%) and Mixed people.

White people are often mixed with ‘5 shades of White’, or they are White Latino, or they are ‘One drop of color / ‘passing as White’, aka 1/16th of color. White is not counted as White when mixed with people of color, which accounts for the decline in White numbers over time. The other reason the numbers for White drop is because Europeans no longer immigrate to the U.S. at any where near the same rate of other groups. European countries tend to provide good health care coverage and tend to have lower gun violence. For example, in the U.K. the routine patrol officers do not carry guns.

The Numbers

Intermarriage among people of different races is increasingly common. In 1980, just 7% of all marriages in the U.S. were between spouses of a different race or ethnicity.In 2010, that share has doubled to 15% of all new marriages in the U.S. Hispanics (26%) and Asians (28%) were most likely to “marry out,” compared with 9% of whites and 17% of blacks. - Pew Research

Marrying Out

If two people of mixed heritage marry, does Pew Research count that as an intermarriage?

This shows that our country is allowing more ethnicity and race to enter the country. We our having changes in our population as well as having ethnic groups grow. Having ethnic groups can allow America to continue to grow and become developing country. ~JConner

This article and graph is showing that america is becoming more of a home to unique ethnic groups which is allowing people to believe what they ewant to and also not be threatened by other people. Unlike other foreign countries we are completely free and can believe in whatever we want too.

This article shows the changing and which majority races are increasing and decreasing. Whites are the largest race in America right now and Hispanic should be increasing on a huge scale. Whites are decreasing comparatively to Hispanics. Asians and Blacks are also increasing slowly. We might see very soon that whites are not the majority race in America.

What does it mean to be white? MTV’s ‘White People’ is a groundbreaking documentary on race that aims to answer that question from the viewpoint of young white people living in America today. The film follows Pulitzer Prize-winning journalist and filmmaker, Jose Antonio Vargas, as he travels across the country to get this complicated conversation started. ‘White People’ asks what’s fair when it comes to affirmative action, if colorblindness is a good thing, what privilege really means, and what it’s like to become the “white minority” in your neighborhood. For more information on ‘White People,’ and to join the conversation, head to race.lookdifferent.org

Community Village Sites's insight:

To understand Mixed American Live it helps to understand what it means to be White.

I’ve been telling you guys about my friend, Silue, a first generation Chinese American man who has a preference for black women. He’s had mixed success–one tragic relationship resulted in his mother not wanting any part of it. And then there’s even more extreme cases I’ve heard of like one mom threatening to commit suicide if …

On Episode 20 of The Multiracial Family Man Podcast, host Alex Barnett (the White, Jewish husband of a Black woman who converted to Judaism and the father of a 3 year-old, Biracial son) is joined by guest, adoption and mixed race advocate, actress Santana Dempsey (http://www.santanadempsey.com/ ).A University of Missouri alumnus, Santana is a veteran of New York City's Primary Stages, INTAR, Soho Rep, Puerto Rican Traveling Theatre and Carnegie Hall. She also wrote and starred in the critically

Community Village Sites's insight:

GREAT INTERVIEW!

Santana is so honest, smart and passionate. She's a dynamo with amazing stories to tell and the skills to do it with flying colors.

And Alex is a great interviewer. He asks all the questions you want to ask and even some you haven't thought to ask. He's as good as Terry Gross and I love Terry Gross.

We were joined in this edition of iMiXWHATiLiKE! by a roundtable of panelists for a discussion of the politics of multiracialism and identity. We talked about the film Dear White People and more generally about the history of multiracial identities and the politics of popular culture representation of those identities, and bunch more!

Several of our music selections came from THIS LIST by J-Zone.

Get all the other shows you've missed and much more at imixwhatilike.org!

In the United States, the notion of racial “passing” is usually associated with blacks and other minorities who seek to present themselves as part of the white majority. Yet as Baz Dreisinger demonstrates in this fascinating study, another form of this phenomenon also occurs, if less frequently, in American culture: cases in which legally white individuals are imagined, by themselves or by others, as passing for black. In Near Black, Dreisinger explores the oft-ignored history of what she calls “reverse racial passing” by looking at a broad spectrum of short stories, novels, films, autobiographies, and pop-culture discourse that depict whites passing for black. The protagonists of these narratives, she shows, span centuries and cross contexts, from slavery to civil rights, jazz to rock to hip-hop. Tracing their role from the 1830s to the present day, Dreisinger argues that central to the enterprise of reverse passing are ideas about proximity. Because “blackness,” so to speak, is imagined as transmittable, proximity to blackness is invested with the power to turn whites black: those who are literally “near black” become metaphorically “near black.” While this concept first arose during Reconstruction in the context of white anxieties about miscegenation, it was revised by later white passers for whom proximity to blackness became an authenticating badge. As Dreisinger shows, some white-to-black passers pass via self-identification. Jazz musician Mezz Mezzrow, for example, claimed that living among blacks and playing jazz had literally darkened his skin. Others are taken for black by a given community for a period of time. This was the experience of Jewish critic Waldo Frank during his travels with Jean Toomer, as well as that of disc jockey Hoss Allen, master of R&B slang at Nashville’s famed WLAC radio. For journalists John Howard Griffin and Grace Halsell, passing was a deliberate and fleeting experiment, while for Mark Twain’s fictional white slave in Pudd’nhead Wilson, it is a near-permanent and accidental occurrence. Whether understood as a function of proximity or behavior, skin color or cultural heritage, self-definition or the perception of others, what all these variants of “reverse passing” demonstrate, according to Dreisinger, is that the lines defining racial identity in American culture are not only blurred but subject to change.

I love surprising intersections of the things I love the most. Such as Volkswagen and Loving Day. I’m not sure if I am more passionate about any other subjects. That may be an exaggeration, but anyway I am super into VW as well as the progression of our society toward a more loving, open way of living. Without Loving v. Virginia it is likely that there would be no me nor so many others. This is inspiring and undeniable progress for which I am grateful.

I am a lighter skinned Black woman. I am light enough to benefit from shadism but dark enough to still be accepted as Black. A uniquely privileged position. Throughout my upbringing I have received messages in my environment that this made me more desirable, more worthy, and/or more significant than my darker skinned counterparts. These messages were both covert and overt and articulated in the home and outside the home, at school, in the media etc… Pretty much everywhere. There is no doubt that I was, at times, spoken to in kinder voices or treated with more patience than my darker skinned peers or sisters by both people of colour and by White people, all things being equal. In time, I have learnt that my femininity and womanhood would be more easily accepted.

Parenting and internalised racism

...in our efforts to compensate for racism, we socialise children into injustice, compliance and complicity and instil a sense of inferiority in them. In doing so we may limit children’s scope to be themselves. We may reduce our capacity to respond to them with compassion and kindness. We may attend to stereotypes of what our children could be or could be seen as, rather than attending to them as unique persons. In a nutshell, we may contribute to racism’s self-fulfilling prophecies, perpetuate racial inequalities and more worryingly, may increase their risk of psychological distress.

The perpetuation of oppression is everyone’s business

Internalising racism is adaptive. It is no pathology.

The construction of reality is controlled by the dominant group and circulated throughout society

those who are oppressed come to internalise the dominant group’s interests as their own

the interests of the oppressors are presented as actually reflecting everyone’s best interests...

the construction of a superior class is dependent upon the existence of an inferior one.

double bind: Be like us to be human. Trying to be like us is evidence that you are not human.

On Episode 23 of The Multiracial Family Man Podcast, host Alex Barnett (the White, Jewish husband of a Black woman who converted to Judaism and the father of a 3 year-old, Biracial son) is joined by guest, Susan Graham, the founder of Project RACE (http://www.projectrace.com/).

Listen as Susan talks about her youth in Detroit, her interracial marriage, and raising biracial, Jewish children. Susan then discusses how her experience of being forced to "check a box" on census forms led her to create Project RACE, which advocates for multiracial families and is leading the charge for identifying marrow donors for those who are multiracial.

Misty Copeland (1982- ), an American classical ballet dancer, in 2015 became the first Black American woman ever to become a principal dancer at the American Ballet Theatre (ABT). That makes her one of the top ballerinas at one of the top classical ballet companies in the world! Mikhail Baryshnikov was a principal at ABT.

In the US, ballet is mainly seen as a White thing. Accordingly, many assume that rail-thin White women make the best ballerinas. But, as Copeland herself has shown, that comes from prejudice, not from the demands of the art.

Copeland did not start ballet till age 13. Many professionals start at age three. Yet she could do in months what took most girls years of practice.

Paintings by Laura Kina and photographs by Emily Hanako Momohara explore the artists’ mixed-heritage roots in Okinawa and Hawai‘i, employing unique strategies that blend fiction and reality to question the stability of memory and identity. In this video, they discuss their families, identity, and their art.

Why do so many white people find it extremely uncomfortable to talk about race? Setting out to make the next installment of our Op-Doc video series about race in America, we hoped to address that question. Because we live in New York, where there is no shortage of opinions, we didn’t think it would be too hard to find white people willing to speak publicly on this topic. We were wrong.

...when we dug a bit deeper, the discussion gets tense, and visibly uncomfortable.

With this Op-Doc video, we’ve attempted to lean into that discomfort and prompt some self-reflection. We are all part of this system, and therefore we all have a responsibility to work toward dismantling it. If we’re going to have an honest conversation about race in America, that includes thinking — and talking — about what it means to be white in America. It might be uncomfortable, but it’s a conversation that must involve all of us.

Community Village Sites's insight:

The system the authors are referring to is probably the system of disenfranchisement and oppression held up by what Dr. Martin Luther King called the Doctrine of White Supremacy.

Anyone can believe in the Doctrine of White Supremacy; a doctrine that believes that White is right and worthy and that people of color are undeserving of equal opportunities and equal humane treatment.

We see inequality play out in the way immigration laws are written to favor the highly educated, while (im)migrants in labor and agriculture are demonized.

We also see that the U.S. will not offer universal single payer health care - as if all humans do not deserve equal treatment by the health care industry.

And we see the prison industrial complex incarcerate disproportionately high numbers of Black and Latino people; and the military industrial complex recruit disproportionately high numbers of Black and Latino people.

And we see disproportionately high numbers of killings of unarmed Black and Latino people by the police.

Thomas Lopez and Kiyoshi Houston talk to us about MASC, a mixed community organization that reaches out to families and educates children on bullying and identity. Ken Tanabe is founder of Loving Day a celebration multiracial relationships and overcome racism. Really fun episode!

(Above: My beautiful parents on their wedding day, 1958: another black-white marriage, 150 years later, when it was still illegal to “miscegenate” in 16 states)

I chose, as the title for this book, The Trouble with Virginia, because it fits so perfectly. Virginia is my great-great grandmother’s name. She was born in Virginia. Of a white father and a black mother living openly as husband and wife in the South, in 1830. Plenty of trouble there–need I say more? Imagine navigating a world, a society, a culture such as what mixed-race Virginia (and others like her) must have encountered.

"On April 20, 2015, the Asian/Pacific/American Institute at NYU hosted "What's Radical About 'Mixed Race'?". Eschewing an apolitical “celebration” of mixed race, this panel examined the movement’s implications for multiracial coalition and the future of race in the US and Canada, asking: does the multiracial movement challenge—or actually reinforce—the logics of structural racism?"

From Steven Riley

"Minelle Mahtani critically located how an apolitical and ahistorical Canadian “model multiracial” upholds the multicultural claims of the Canadian settler state.

Jared Sexton called to task multiracial activists who leverage a mixed race identity in opposition to those who are “all black, all the time.”

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